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I think the following verses in the Qur'an shows that Allah's spirit acts as a messenger:

"Raised high above ranks (or degrees), (He is) the Lord of the Throne (of Authority): by His Command doth He send the Spirit (of inspiration) to any of His servants he pleases, that it may warn (men) of the Day of Mutual Meeting,- (The Noble Quran, 40:15)"

"Say, the Holy Spirit has brought the Revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims. (The Noble Quran, 16:102)"

I think the following verses in the Qur'an shows that Allah's spirit acts as a messenger:

"Raised high above ranks (or degrees), (He is) the Lord of the Throne (of Authority): by His Command doth He send the Spirit (of inspiration) to any of His servants he pleases, that it may warn (men) of the Day of Mutual Meeting,- (The Noble Quran, 40:15)"

"Say, the Holy Spirit has brought the Revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims. (The Noble Quran, 16:102)"

....would this fit with the general Christian understanding of Spirit/Holy Spirit?

"Interestingly, there are several references in the Rabbinic literature to the Holy Spirit speaking, announcing, crying out, rebuking, and even serving as the counsel for the defense. For example:

The Talmud (m. Sotah 9:6; b. Sotah 46a) states that when the elders performed the rite of the red heifer (Deut. 21:1-9), ‘They did not have to say, "And the blood shall be forgiven them" [Deut. 21:8], instead the Holy Spirit announces to them, "Whenever you do this, the blood shall be forgiven you."’

Commenting on Exodus 1:12, ‘But the more they [i.e., the Israelites] were oppressed [by the Egyptians], the more they multiplied and spread,’ the Talmud states (b. Pesahim 117a) that the Holy Spirit announced to them,
‘So will he [Israel] increase and spread out!’ This is explained by Rashi and other major Jewish commentators to mean that the Holy Spirit said to the Egyptians, ‘Just as you seek to oppress them more, the more so will they increase and spread out!’

In Pirke D’Rabbi Eliezer 31, as Ishmael (Abraham’s son) and Eliezar (his steward) argue about who will be Abraham’s heir—seeing that they are going together with Abraham to sacrifice Isaac to the Lord (Genesis 22) — the Holy Spirit answers them and says, ‘Neither this one nor this one will inherit.’

In a late midrash cited in Yalkut Reubeni (9d) to Genesis 1:26, after Ben Sira shared the secret, mystical teachings with his son Uzziah and his grandson Joseph, the Holy Spirit called out, ‘Who is it that revealed My secrets to mankind?’ Ben Sira replied, ‘I, Buzi, the son of Buzi.’ The Holy Spirit said to him, ‘Enough!’

Lamentations Rabbah 3:60, 9 relates that after the Roman emperor Hadrian indiscriminately executed two Jews, the Holy Spirit kept crying out, ‘You have seen O LORD, the wrong done to ME. Uphold MY cause! You have seen the depth of their vengeance, all their plots against ME’ (Lam. 3:59-60). This provides an example of the Spirit making intercession.

According to Leviticus Rabbah 6:1, the Holy Spirit is a defense counsel who speaks to Israel on behalf of the Lord and then speaks to the Lord on behalf of Israel. To Israel the Spirit says, ‘Do not testify against your neighbor without cause’ (Prov. 24:28), and to the Lord the Spirit says, ‘Do not say, "I’ll do him as he has done me"’ (Prov. 24:29).

"In all these citations, which can easily be multiplied (see, e.g., Genesis Rabbah 84:11; Song of Songs Rabbah 8:16; Lamentations Rabbah 1:48), there can be no question that we are dealing with a ‘who’ and not just a ‘what’, WITH A PERSONAL DIMENSION OF GOD and not just an impersonal power, WITH GOD HIMSELF and yet with a ‘separate’ entity who can mediate between God and man. And these citations closely parallel some of the New Testament descriptions of the Holy Spirit, although virtually all the Rabbinic texts cited were written many years later ..." (Brown, Answering Jewish Objections to Jesus—Volume Two, Theological Objections [Baker Books; Grand Rapids MI, 2000], pp. 55-57; bold and capital emphasis mine)

It creates our "spirits." Allah Almighty uses it to blow into our mothers' wombs our human-spirits. That is why abortion is prohibited in Islam, because the fetus or foetus does have spirit (life) and it is a human being. It's not just a little piece of unliving flesh:

"But He fashioned him in due proportion, and breathed into him something of His Spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give! (The Noble Quran, 32:9)"

"When I have fashioned him (in due proportion) and breathed into him of My Spirit, fall ye down in obeisance unto him. (The Noble Quran, 38:72)"

"When I have fashioned him (in due proportion) and breathed into him of My Spirit, fall ye down in obeisance unto him. (The Noble Quran, 15:29)"

"And (remember) her who guarded her chastity: We breathed into her of Our Spirit, and We made her and her son a sign for all peoples. (The Noble Quran, 21:91)"

"And Mary the daughter of 'Imran, who guarded her chastity; and We breathed into (her body) of Our Spirit; and she testified to the truth of the words of her Lord and of His Revelations, and was one of the devout (servants). (The Noble Quran, 66:12)"

The 99 names:

99 Names of Allah (Al Asma Ul Husna) - with Meaning and Explanation

Clip:

The Beneficent
The All-Prevailing One, etc.

tawheed: The oneness of Allah.

Question: Since Allah is one can all 99 names be said of Allah's spirit too?

Here in the East "names" are not a string of meaningless sounds---rather they give meaning and definition. For example, the Latin "name" Paulus means humble/small.

Consider....human language is used for communication and in order for this communication to be effective, the "words" that make up the language are defined so as to differentiate---for example, the word "chair" defines an object/thing that is different from "table". This is necessary because there are many things/objects in our world. Likewise, the "names" that our parents give us also differentiate ---this is because there are many people/humans.

This is because God should not be confined by language. To do so is idolatry---because we have made an "image" of God with words/language. That is why it is important that any concept of "name" be a mystery. In Islam this intention is kept by the 99 names---it gives Muslims meaning and intimacy to reflect on when contemplating God and yet keeps it open-ended so that idolatry is avoided.

The "name"/label---Allah---is mostly considered a generic Arabic term for "God" and both Arab speaking Christians and Jews used it before Islam even came on the scene.....(Arabic and Hebrew are sister languages)

Consider also---If we insist that "your" God and "my" God are different because the "name" is different--then we have made 2 "gods"---yours and mine. In Islam this not permissible because it is Shirk---division of God.
This also applies to our conceptions of God---these conceptions are articulated in language and one language is different from another----these differences of expression do not necessarily mean that there are 2 or more gods in existence---it simply means that human language and imagination has its limitations and so human expressions are confined within those limitations. God is greater than the limitations of human language or human imagination.....